1 Corinthians 12-14

[John Reece]

1 Corinthians 14:30-31

Text: (NA27):

ἐὰν δὲ ἄλλῳ ἀποκαλυφθῇ καθημένῳ, ὁ πρῶτος σιγάτω. δύνασθε γὰρ καθ᾿ ἕνα πάντες προφητεύειν, ἵνα πάντες μανθάνωσιν καὶ πάντες παρακαλῶνται.

Transliteration (Accordance):
Translation (RSV):

If a revelation is made to another sitting by, let the first be silent. For you can all prophesy one by one, so that all may learn and all be encouraged

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἀποκαλυφθῇ : a revelation is made, aorist passive subjunctive of ἀποκαλύπτω reveal.
καθημένῳ : participle of κάθημαι sit, ἄλλῳ καθημένῳ to another sitting by.
καθ᾿ ἕνα : one by one.
προφητεύειν : infinitive of προφητεύω prophesy.
μανθάνωσιν : subjunctive of μανθάνω learn.
παρακαλῶνται : passive subjunctive of παρακαλέω encourage.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

30-31verse 40verses 6, , and 26verse 32verse 31verse 26chapter 12, and again in verse 26verse 26).

[John Reece]

1 Corinthians 14:32

Text: (NA27):

καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται.

Transliteration (Accordance):

καὶ πνεύματα προφητῶν προφήταις ὑποτάσσεται.

Translation (RSV):

and the spirits of prophets are subject to prophets.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

πνεύματα : plural of πνεῦμα spirit.
ὑποτάσσεται : passive of ὑποτάσσω subject ; passive be under the control of (dative).

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

32 With this crucial sentence Paul offers his justification for the preceding regulations of the activities of both speaking in tongues and prophesying. Along with its theological basis given in the next verse[see below -JR]

Apparently, Fee is unaware of, or disagrees with, or decided not to mention, Thiselton's exegesis of the terms ἑρμηνευτής ("interpreter" [Fee] or "one who gives articulate expression to what is spoken in tongues" [Thiselton]) and ἑρμηνεία ("interpretation" [Fee] or "articulate expression of what is spoken in tongues" [Thiselton]). Fee's comment in his original/first edition (above) is unchanged in the 2014 second edition. I am inclined to accept Thiselton's exegesis.

[John Reece]

1 Corinthians 14:33

Text: (NA27):

οὐ γάρ ἐστιν ἀκαταστασίας ὁ θεὸς ἀλλὰ εἰρήνης.

Transliteration (Accordance):

ou gar estin akatastasias ho theos alla eirēnēs.

Translation (RSV):

For God is not a God of confusion but of peace.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἀκαταστασία : disorder, unruliness, confusion..

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

33verse 40, seems to corroborate the suggestion made on verse 23 that the Corinthian assembly had become unruly in its expression of tongues. Now Paul is arguing that the basis of all these instructions is ultimately theological. It has to do with the character of God, probably verse 26). It is tempting once again, as in 7:15 are not authentic, and therefore that Paul could not have intended it to go with what he did not write. In any case, the very early textual evidence in the Western church indicates that this phrase was not considered to be part of . (b) The two rhetorical questions in verse 36verse 36, even if are authentic. (c) To take this phrase with verse 344:17; 7:17; 11:16); in each of the other instances this appeal concludes its sentence, and in two cases (4:17; 11:16 it functions as an addendum just as it does here. (e) Finally, and most importantly, this concern that they be like the other churches is more fitting at the conclusion of the major concern of this argument, as in chapters and , than with something that if authentic is an aside at best.

Thus, this final appeal continues the theological word with which the sentence began. God is not only like this, but he has so ordered that his character be appropriately displayed in worship in all the churches. This particular appeal, which in this letter began with the opening words of salutation (see 1:2verse 26verse 33

[John Reece]

1 Corinthians 14:34

Text: (NA27):
Transliteration (Accordance):

hai gynaikes en tais ekklēsiais sigatōsan; ou gar epitrepetai autais lalein, alla hypotassesthōsan, kathōs kai ho nomos legei.

Translation (RSV):

the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

σιγάτωσαν : 3rd plural of σιγάω say nothing, keep still, keep silent.
ἐπιτρέπεται : passive of ἐπιτρέπω (τινί) with infinitive allow (one to)...
λαλεῖν : infinitive of λαλέω to speak.
ὑποτασσέσθωσαν : passive imperative of ὑποτάσσω to cause to be in a submissive relationship, to subject, to subordinate.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

34

The rule: The women must be silent
in the churches.
The reasons: For
1) It is not permitted them to speak;
2) But let them be in submission,
even as the Law says.
The provision: If they wish to learn,
let them ask their own husbands at home.
The reasons: For
It is shameful for a woman to speak
in the assembly.

[John Reece]

1 Corinthians 14:35

Text: (NA27):
Transliteration (Accordance):

ei de ti mathein thelousin, en oikō̧ tous idious andras eperōtatōsan; aischron gar estin gynaiki lalein en ekklēsia̧.

Translation (RSV):

If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

μαθεῖν : aorist infinitive of μανθάνω learn.
ἐν οἴκῳ : at home.
ἴδιος : pertaining to belonging or being related to oneself, ; in Hellenistic Greek often = his, her, their.
ἐπερωτάτωσαν : imperative of ἐπερωτάω ask one a question.
αἰσχρός : disgrace.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

35verse 34. Nonetheless, as noted above, such a view is loaded with its own set of difficulties.

The final reason given for their being silent in the assembly is that speaking in church, apparently for the reasons given in verse 34verse 34, the statement is unqualified: It is shameful for a woman to speak in church, not simply to speak in a certain way.

Thus, in keeping with the textual questions, the exegesis of the text itself leads to the conclusion that it is not authentic. If so, then it is certainly not binding for Christians. If not, the considerable doubts as to its authenticity ought to serve as a caution against using it as an eternal prohibition in a culture where such speaking by women in the assembly would not be a shameful thing. What seems hermeneutically questionable is the denial of all the surrounding matter as applicable to the church on prior hermeneutical grounds while selecting this single and probably inauthentic passage as a word for all time in all settings.

Note: In Fee's second (2014) edition, he excises the entirety of verses 34-35 from the text, and places these two verses at the end of his exegesis of 1 Cor 12-14 ― at the head of a two-page small-print excursus titled On women remaining silent (14:34-35), explaining the rationale for treating the unit (14:34-35) as an inauthentic, i.e. non-Pauline, interpolation into Paul's letter. Fee notes that his first field of expertise is text-criticism, and that this matter has always been for him a text-critical issue.

[John Reece]

1 Corinthians 14:36

Text: (NA27):

ἢ ἀφ᾿ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν, ἢ εἰς ὑμᾶς μόνους κατήντησεν;

Transliteration (Accordance):
Translation (RSV):

What! Did the word of God originate with you, or are you the only ones it has reached?

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἢ : or.
ἀφ᾿ ὑμῶν : emphatic position, was it from you that?
κατήντησεν : aorist of καταντάω come down or to.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

36, which are unlikely to be authentic; in any case, one can make far better sense of the argument by seeing this as referring to the larger matter at hand, namely to their and his disagreements over the nature of being pneumatikosverse 35, but makes excellent sense following verse 33

[John Reece]

1 Corinthians 14:37

Text: (NA27):

Εἴ τις δοκεῖ προφήτης εἶναι ἢ πνευματικός, ἐπιγινωσκέτω ἃ γράφω ὑμῖν ὅτι κυρίου ἐστὶν ἐντολή

Transliteration (Accordance):

Ei tis dokei prophētēs einai ē pneumatikos, epiginōsketō ha graphō hymin hoti kyriou estin entolē

Translation (RSV):

If any one thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing to you is a command of the Lord.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

εἰ : if.
δοκέω : to consider as probable, think, believe, suppose, consider.
πνευματικός : spiritual.
ἐπιγινωσκέτω : imperative of ἐπιγινώσκω recognize.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

37pneumatikoi (see on 2:15 and 3:1).

In this case, however, it is probably not the Corinthians as a whole whom he is taking on, although they are certainly in view as well; more likely, as in 4:18 and 9:312:28pneumatikos12:28

[John Reece]

1 Corinthians 14:38

Text: (NA27):

εἰ δέ τις ἀγνοεῖ, ἀγνοεῖται.

Transliteration (Accordance):

ei de tis agnoei, agnoeitai.

Translation (RSV):

Anyone who does not recognize this is not to be recognized.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ἀγνοέω : not to know, here not to acknowledge God's precepts ; passive he is not...

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

38verse 37). Hence it is a prophetic sentence of judgment on those who fail to heed this letter.

[John Reece]

1 Corinthians 14:39-40

Text: (NA27):
Transliteration (Accordance):

hŌste, adelphoi [mou], zēloute to prophēteuein kai to lalein mē kōlyete glōssais; panta de euschēmonōs kai kata taxin ginesthō.

Translation (RSV):

So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order.

Grammatical Analysis (Zerwick/BDAG, meanings in this context):

ὥστε : for this reason, therefore, so.
ζηλοῦτε : imperative of ζηλόω (τι) be zealous for (something).
κωλύετε : imperative of κωλύω hinder, discourage ; sometimes a present imperative in a prohibition retains the durative character of the present, not "stop..." but never.
εὐσχημόνως : pertaining to being appropriate, correctly.
κατὰ τάξιν : in order.

Commentary from the first edition of The First Epistle to the Corinthians (NICNT: Eerdmans, 1987), by Gordon D. Fee (via Accordance; footnotes and introductory paragraphs omitted):

39-40 Since the rhetorical confrontation in verse 1.

The third clause (verse 40) summarizes the argument of 11:13verse 33. Surely there is irony in that. What Paul writes in these chapters he claims to be the command of the Lord; one wonders how he might have applied verse 38 to those who completely reject this command.